Ties that bind religion, state: Beneficial or detrimental?

Malaysia is characterised as a secular state, a principle reflecting its founding fathers’ vision.

However, over the years, certain politicians from various factions have exploited religion as a potent tool to garner public support and to suppress or eliminate their political adversaries.

The slogan “untuk agama, bangsa dan negara,” which translates to “for religion, race, and nation,” suggests a troubling prioritisation of religious matters over state affairs.

This shift in focus by the past and present governments, which places religious issues above national interests, poses significant risks to the future stability and unity of the nation.

Furthermore, the investigation into Global Ikhwan Services and Business Holdings, which is accused of child sexual abuse and forced labour, highlights the potential dangers of intertwining religious motivations with operational practices.

Also, an examination of the present state of our government reveals a trajectory similar to that of Pakistan, a nation classified as “critical” in Foreign Policy’s annual Failed State Index.

Leveraging religious sentiments

Over the past 63 years, Pakistan has received a cumulative total of SDR 23.656 billion (Special Drawing Rights) through International Monetary Fund-approved programmes, with SDR 14.189 billion already disbursed.

The situation in Pakistan seems to be heavily impacted by the strategies employed by its leaders, who leverage religious sentiments to fortify their political dominance.

This tactic has resulted in various social challenges, notably corruption, which has profoundly weakened the nation’s fabric.

According to the economic databases maintained by CEIC, which cover more than 200 global markets, Malaysia’s national government debt reached US$260.3 billion (RM1.8 trillion) as of June 2024. This figure suggests that Malaysia is at a pivotal juncture.

My analysis of historical and contemporary governmental policies, which have been heavily influenced by religious factors, indicates a pressing need for a thorough assessment, particularly as these policies have not yielded favourable outcomes for the nation.

Over recent decades, the unity among our populace has notably diminished, and corruption has become increasingly evident.

This situation raises a critical question regarding the future direction of our country: should we emulate the course of Pakistan, or should we endeavour to forge a distinct path?

Pakistan

The evolution of Pakistan from a secular state to one governed by Islamic principles is a multifaceted phenomenon shaped by a variety of political, social, and historical dynamics.

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The initial formal move towards an Islamic state was marked by the 1949 Objectives Resolution, which was introduced by then-Prime Minister Liaquat Ali Khan.

This resolution asserted that sovereignty is vested in Allah and emphasised the necessity of adhering to the democratic principles of freedom, equality, tolerance, and social justice as outlined by Islam.

The enactment of the 1956 Constitution, which proclaimed Pakistan as an Islamic republic, represented a pivotal departure from the secular ideals envisioned by the nation’s founder, Muhammad Ali Jinnah, who had anticipated a state where religion would not interfere with governmental affairs.

The regime of General Zia-ul-Haq epitomised the most pronounced phase of Islamisation in Pakistan. Zia’s administration implemented syariah law, established distinct syariah courts, and introduced the hudud ordinances, which delineated Islamic penalties for offences such as theft, adultery, and blasphemy.

Additionally, zakat was mandated as a tax, and the educational framework was restructured to incorporate a greater emphasis on Islamic teachings. The emergence of Islamic political entities and movements, notably Jamaat-e-Islami, was instrumental in advocating for an Islamic state.

These organisations gained considerable traction during Zia's tenure and have continued to influence Pakistan’s political landscape and societal norms.

The extensive revisions made to school curricula under Zia’s government, which promoted Islamic doctrines while eliminating content considered un-Islamic, have had lasting effects on the collective mindset of the populace, leading to a more conservative and religiously inclined society.

Altered legal landscape

The creation of syariah courts and the enforcement of Islamic laws have significantly altered the legal landscape in Pakistan. These modifications were intended to harmonise the nation’s legal system with Islamic tenets.

Moreover, the geopolitical environment, particularly the Soviet-Afghan War, influenced these developments. Pakistan’s backing of the Afghan Mujahideen in the 1980s, supported by the United States and Saudi Arabia, further solidified the presence of Islamic ideology within both the state and society.

The trajectory of transformation in Pakistan may be a primary factor influencing the substantial rise in public debt observed over recent decades.

Specifically, between the years 2000 and 2023, the gross public debt of Pakistan escalated dramatically from Rs3.1 trillion (RM46.6 billion) to more than Rs60 trillion, representing approximately 74.3 percent of the nation’s gross domestic product.

Challenges

Religion can present numerous obstacles to the establishment and preservation of a secular state. When religious organisations acquire political influence, they may advocate for legislation and policies that align with their doctrines, which can marginalise other groups and compromise the principle of state impartiality.

Politicians may leverage religious sentiments to secure electoral support, resulting in policies that preferentially benefit specific religious communities.

The implementation of religious laws can clash with secular legal frameworks, leading to a bifurcated legal system that disrupts the consistent application of laws.

Also, religious laws and customs may conflict with human rights standards, particularly concerning issues like gender equality and freedom of expression.

The intertwining of religion and state affairs can intensify sectarian tensions, resulting in social discord and conflict. Favouritism towards certain religions can foster discrimination against minority groups, thereby undermining social unity and equality.

Negative influence

Religious influence in educational systems can result in curricula that emphasise religious doctrines at the expense of scientific inquiry and critical thinking. Furthermore, religious beliefs may obstruct public health initiatives, including vaccination programmes and reproductive health services.

Religious groups might advocate for the censorship of materials they deem objectionable, thereby restricting freedom of expression and artistic creativity. Such regulations can be employed to suppress dissent and target individuals who challenge religious ideologies, thereby stifling open discourse.

Moreover, state resources may be allocated to support religious institutions or activities, which can be perceived as an inequitable and inefficient use of public funds. Economic policies may also be swayed by religious doctrines, potentially leading to decisions driven more by faith than by economic logic.

A state that aligns itself with a specific religion may encounter diplomatic difficulties with nations that have different religious majorities, which can adversely affect international relations and collaborative efforts.

Conclusion

In Malaysia, I have observed that numerous challenges are being addressed subtly, often without the awareness of the general populace.

The possibility of our nation returning to the foundational aspirations of maintaining Malaysia as a secular state is highly questionable, given the political landscape.

However, politicians must recognise the significance of upholding a distinct separation between religion and state. This separation is essential to guarantee equal treatment for all citizens and to ensure that public policy is grounded in rational and inclusive principles. - Mkini

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R PANEIR SELVAM is the principal consultant of Arunachala Research & Consultancy Sdn Bhd (Arrescon), a think tank specialising in strategic national and geo-political matters.

The views expressed here are those of the author/contributor and do not necessarily represent the views of MMKtT.